The Sedition Of Corah And Of The Multitude Against Moses, And Against His Brother, Concerning The Priesthood

1. That which is usually the case of great armies, and
especially upon ill success, to be hard to be pleased, and
governed with difficulty, did now befall the Jews; for they
being in number six hundred thousand, and by reason of their
great multitude not readily subject to their governors, even in
prosperity, they at this time were more than usually angry, both
against one another and against their leader, because of the
distress they were in, and the calamities they then
endured. Such a sedition overtook them, as we have not the like
example either among the Greeks or the Barbarians, by which they
were in danger of being all destroyed, but were notwithstanding
saved by Moses, who would not remember that he had been almost
stoned to death by them. Nor did God neglect to prevent their
ruin; but, notwithstanding the indignities they had offered
their legislator and the laws, and disobedience to the
commandments which he had sent them by Moses, he delivered them
from those terrible calamities which, without his providential
care, had been brought upon them by this sedition. So I will
first explain the cause whence this sedition arose, and then
will give an account of the sedition itself; as also of what
settlements made for their government after it was over.

2. Corah, a Hebrew of principal account, both by his family and
by his wealth, one that was also able to speak well, and one
that could easily persuade the people by his speeches, saw that
Moses was in an exceeding great dignity, and was at it, and
envied him on that account, (he of the same tribe with Moses,
and of kin to him,) was particularly grieved, because he thought
he better deserved that honorable post on account of great
riches, and not inferior to him in his birth. So he raised a
clamor against him among the Levites, who were of the same
tribe, and among his kindred, saying, "That it was a very sad
thing that they should overlook Moses, while hunted after and
paved the way to glory for himself, and by ill arts should
obtain it, under the pretense of God's command, while, contrary
to laws, he had given the priesthood to Aaron, the common
suffrage of the multitude, but by his own vote, as bestowing
dignities in a way on whom he pleased." He added, That this
concealed way of imposing on them was harder to be borne than if
it had been done by an open force upon them, because he did now
not only their power without their consent, but even they were
unapprised of his contrivances against them; for whosoever is
conscious to himself that he deserves any dignity, aims to get
it by persuasion, and not by an arrogant method of violence;
those that believe it impossible to obtain honors justly, make a
show of goodness, and do not introduce force, but by cunning
tricks grow wickedly powerful. That it was proper for the
multitude to punish such men, even while they think themselves
concealed in their designs, and not suffer them to gain strength
till they have them for their open enemies. For what account,"
added he, "is Moses able to give, why he has bestowed the
priesthood on Aaron and his sons? for if God had determined to
bestow that honor on one of the tribe of Levi, I am more worthy
of it than he is; I myself being equal to Moses by my family,
and superior to him both in riches and in age: but if God had
determined to bestow it on the eldest be, that of Reuben might
have it most justly; and then Dathan, and Abiram, and [On, the
son of] Peleth, would have it; for these are the oldest men of
that tribe, and potent on account of their great wealth also."

3. Now Corah, when he said this, had a mind to appear to take
care of the public welfare, but in reality he was endeavoring to
procure to have that dignity transferred by the multitude to
himself. Thus did he, out of a malignant design, but with
discourse to those of his own tribe; when these words did
gradually spread to more people, and when the hearers still
added to what tended to the scandals that were cast upon the
whole army was full of them. Now of those that conspired with
Corah, there were two hundred and fifty, and those of the
principal men also, who were eager to have the priesthood taken
away from Moses's brother, and to bring him into disgrace: nay,
the multitude themselves were provoked to be seditious, and
attempted to stone Moses, wad gathered themselves together after
an indecent manner, with confusion and disorder. And now all
were, in a tumultuous manner, raising a before the tabernacle of
God, to prosecute the tyrant, and to relieve the multitude from
their slavery under him who, under color of the Divine laid
violent injunctions upon them; for had it been God who chose one
that was to the office of a priest, he would have raised person
to that dignity, and would not produced such a one as was
inferior to many others nor have given him that office; and that
in he had judged it fit to bestow it on Aaron, he would have
permitted it to the multitude to bestow it, and not have left it
to be bestowed by his own brother.

4. Now although Moses had a great while ago foreseen this
calumny of Corah, and had seen the people were irritated, yet
was he not affrighted at it; but being of good courage, because
given them right advice about their affairs, and knowing that
his brother had been made partaker of the priesthood at the
command of God, and not by his own favor to him, he came to the
assembly; and as for the multitude, he said not a word to them,
but spake as loud to Corah as he could; and being very skillful
in making speeches, and having this natural talent, among
others, that he could greatly move the multitude with his
discourses, he said, "O Corah, both thou and all these with thee
(pointing to the two hundred and fifty men) seem to be worthy of
this honor; nor do I pretend but that this whole company may be
worthy of the like dignity, although they may not be so rich or
so great as you are: nor have I taken and given this office to
my brother because he excelled others in riches, for thou
exceedest us both in the greatness of thy wealth; (1) nor indeed
because he was of an eminent family, for God, by giving us the
same common ancestor, has made our families equal: nay, nor was
it out of brotherly affection, which another might yet have
justly done; for certainly, unless I had bestowed this honor out
of regard to God, and to his laws, I had not passed by myself,
and given it to another, as being nearer of kin to myself than
to my brother, and having a closer intimacy with myself than I
have with him; for surely it would not be a wise thing for me to
expose myself to the dangers of offending, and to bestow the
happy employment on this account upon another. But I am above
such base practices: nor would God have overlooked this matter,
and seen himself thus despised; nor would he have suffered you
to be ignorant of what you were to do, in order to please him;
but he hath himself chosen one that is to perform that sacred
office to him, and thereby freed us from that care. So that it
was not a thing that I pretend to give, but only according to
the determination of God; I therefore propose it still to be
contended for by such as please to put in for it, only desiring
that he who has been already preferred, and has already obtained
it, may be allowed now also to offer himself for a candidate. He
prefers your peace, and your living without sedition, to this
honorable employment, although in truth it was with your
approbation that he obtained it; for though God were the donor,
yet do we not offend when we think fit to accept it with your
good-will; yet would it have been an instance of impiety not to
have taken that honorable employment when he offered it; nay, it
had been exceedingly unreasonable, when God had thought fit any
one should have it for all time to come, and had made it secure
and firm to him, to have refused it. However, he himself will
judge again who it shall be whom he would have to offer
sacrifices to him, and to have the direction of matters of
religion; for it is absurd that Corah, who is ambitious of this
honor, should deprive God of the power of giving it to whom he
pleases. Put an end, therefore, to your sedition and disturbance
on this account; and tomorrow morning do every one of you that
desire the priesthood bring a censer from home, and come hither
with incense and fire: and do thou, O Corah, leave the judgment
to God, and await to see on which side he will give his
determination upon this occasion, but do not thou make thyself
greater than God. Do thou also come, that this contest about
this honorable employment may receive determination. And I
suppose we may admit Aaron without offense, to offer himself to
this scrutiny, since he is of the same lineage with thyself, and
has done nothing in his priesthood that can be liable to
exception. Come ye therefore together, and offer your incense in
public before all the people; and when you offer it, he whose
sacrifice God shall accept shall be ordained to the priesthood,
and shall be clear of the present calumny on Aaron, as if I had
granted him that favor because he was my brother."